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Max Muller's translation of the passage, "We observe the various forms of piety to be as it were contradictory. Some say piety remains after the body is destroyed. Some say that it is not so. Some say that everything is doubtful, and others that there is no doubt. Some say the permanent principle is impermanent, and others too that it exists, and others that exists and does not exist," and so on. Upon this Nila. kantha remarks, 'some hold that the self exists after the body is lost; others, that is, the Lokayatas or Charvakas, hold the contrary. Everything is doubtful is the view of the Syadvadins; nothing is doubtful that of the Tairthakas, the great teachers. Everything is impermanent, thus say the Tarkikas; it is permanent, say the Mimamsakas; nothing exists, say the Syadvadins. Something exists, but only momentarily, say the Saugatas or Buddhists," and so on. The word "Syadvadins" in Max Muller's Translation applies to the Jains. Nilkantha's full Tika upon the text referring to the Jains runs thus
:
vå einfra frfaentifza:
सप्त भङ्गोनयज्ञाः (२ श्रो. ४८ प.)
26
'Everything is doubtful, this is the religion of the Syadvadins who know the Sapta-Bhanginaya." This applies to the Jains. The Syadvadins are the Jains as is admitted by Barth in his Religions of India, p. 148, and as is mentioned in Amarakosha in a Kshepaka Shloka.
A
Àarfamıaqqız: en cifta arda: (2 mw a¶¶ñ between 6-7).
